Commentary on Matthew, Mark, Luke - Volume 2.pdf

<strong>Commentary</strong> on Matthew, Mark, Luke - Volume 2
attributes this want of ability to their unbelief, and repeats and illustrates more largely the statement
which he had previously made, that nothing is impossible to faith It is a hyperbolical mode of
expression, no doubt, when he declares that faith removes trees and mountains; but the meaning
amounts to this, that God will never forsake us, if we keep the door open for receiving his grace.
He does not mean that God will give us every thing that we may mention, or that may strike our
minds at random. On the contrary, as nothing is more at variance with faith than the foolish and
irregular desires of our flesh, it follows that those in whom faith reigns do not desire every thing
without discrimination, but only that which the Lord promises to give. Let us therefore maintain
such moderation as to desire nothing beyond what he has promised to us, and to confine our prayers
within that rule which he has laid down.
But it may be objected, that the disciples did not know whether or not the Lord was pleased to
cure the lunatic It is easy to reply, that it was their own fault if they did not know; for Christ is now
speaking expressly about special faith, which had its secret instincts, as the circumstances of the
case required. And this is the faith of which Paul speaks, (1 Corinthians 12:9.) How then came it
that the apostles were deprived of the power of the Spirit, which they had formerly exercised in
working miracles, but because they had quenched it by their indolence? But what Christ said about
special faith, in reference to this particular event, may be extended to the common faith of the whole
Church.
21. This kind goeth not out, 492 By this expression Christ reproved the negligence of certain
persons, in order to inform them that it was not an ordinary faith which was required; for otherwise
they might have replied that they were not altogether destitute of faith The meaning therefore is,
that it is not every kind of faith that will suffice, when we have to enter into a serious conflict with
Satan, but that vigorous efforts are indispensably necessary. For the weakness of faith he prescribes
prayer as a remedy, to which he adds fasting by way of an auxiliary. “You are effeminate exorcist,”
said he, “and seem as if you were engaged in a mock-battle got up for amusement; 493 but you have
to deal with a powerful adversary, who will not yield till the battle has been fought out. Your faith
must therefore be excited by prayer, and as you are slow and languid in prayer, you must resort to
fasting as an assistance.” 494 Hence it is very evident how absurdly the Papists represent fasting to
be the specific method of driving away devils, since our Lord refers to it for no other reason than
to stimulate the earnestness of prayer. When he says that this kind of devils cannot be cast out in
any other way than by prayer and fasting, he means that, when Satan has taken deep root in any
one, and has been confirmed by long possession, or when he rages with unbridled fury, the victory
is difficult and painful, and therefore the contest must be maintained with all our might.
492 “Cest espece [de diablos] ne sort point;” — “this kind [of devils] goeth not out.”
493 “Vous y venez ainsi qu’a un combat de petits enfans, et comme s’il n’estoit question que de s’escarmoucher pour
passe-temps.” — “You come to it as if it were to a fight of little children, and as if you had nothing to do but to skirmish for
amusement.”
494 “Comme une aide pour vous exciter et enflamber;” — “as an assistance to excite and inflame you.”
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John Calvin